Women Leadership in the Church
(The Role of Women in the Church)
From the files of Gerry W Webb.
December 1995.
Many evangelical churches today are under increasing pressure to allow women elders. Does the Bible permit women to hold the office of elder or pastor? This short paper answers that question in the negative, and also tries to promote a servant-leadership position. In structuring this paper I duplicate the outline of a sermon promoting the "mutual submission" position, and then respond to it. A bibliography is given for further reference.
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"The Role of Women in the Church" (Romans 12:1-8).
[Outline of a sermon given by a Baptist pastor in British Columbia, Oct.22, 1995.]
I. The Traditional view stresses Submission & Dependence.
-I Corinthians 11:2-6 -headship
-I Corinthians 14:33-35 -women to be silent in church
-I Timothy 2:11-15 -silence means no authority
-Ephesians 5:22-33 -chain of command
-I Peter 3:1-7 -submission in marriage
II. The Egalitarian (Equal) view stresses Mutual submission and Interdependence.
-There is a better place to begin than with Paul's writings:
-Genesis 1 & 2 God made us as male and female in His image with no hint of subordination or inferiority.
-Genesis 3:16 Subordination results from Adam/Eve's sin.
-Matthew, Mark,
Luke, John Jesus' teaching and example always elevates women.
-Galatians 3:28 Inferior interpersonal relationships are abolished in Christ.
III. Conclusion/Notes.
-When a person is regenerated, the effects of the Fall are turned around... This affects social relationships.
Application: The role of women in the church is no different from the role of any believer...to serve according to the gifts God has given!
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A Personal Critique
I have personal problems and questions with the above egalitarian or "mutual submission" view. I agree in part with the pastor's egalitarian view, but I believe it goes too far. The following is my response:
1. Is not the Apostle Paul here addressing these relationships and problems only within the context of the Church and the home? Is it possible that men and women have identical status or rank in their roles or functions in society, but in the Church and in the home, there is a different role, system, or order of authority in relation to a man and a woman? Overriding all of this, however, is the basic nature of mankind which includes both male and female. Every human being has infinite worth because he or she has been created "in the image of God" (Gen.1:26-27; 9:6). As a human companion, Eve was ontologically equal with Adam. In other words, as human beings, there is no difference between men and women in essence or nature. This is further brought to light in Romans 3:22-24; Galatians 3:22-29; and Colossians 3:9-11 where St. Paul says Christians are "all one in Christ Jesus." These verses relate to the gift of salvation which is available to all humankind without distinction between gender or race. Being equal as human beings, and having equal "rights" under the Law, however, does not annul the fact that God has ordained for each one of us a different role or function to perform in life. In other words, there is a difference between relationship and function.
An example of this dual relationship between equality and subordination is found in Jesus. Jesus is equal or identical to God the Father in essence, but as the Son, He put Himself under the authority of (or submitted to) the Father (Matt. 26:39; John 14:28; Phil. 2:5-11). Similarly, kings, presidents, magistrates, and employers are not better human beings than you or I, but they are "greater" in position of authority (power) than we are as average citizens and employees (cf. Rom. 13:1-7; I Pet. 2:11-24).1 Such passages as I Corinthians 12:13; Galatians 3:28 and Colossians 3:11 speak spiritually of our relational equality and "oneness in Christ;" they are not referring to the practical human realms, spheres, or institutions as government, work (job), and marriage. If they did, then it means I would not have to submit to the magistrate or my employer. This is clearly against Scripture.
2. An "elder" in the New Testament is always referred to as a male. The "Pastor" is generally seen as a leading elder. The elders rule on doctrinal matters (eg. I Tim. 5:17; Titus 1:9), and have the authority and responsibility to exercise discipline over a wayward member in the local church. The most important question concerning women in the church is this: Should a woman be able to exercise spiritual authority in the area of discipline over a man? I do not believe the Apostle Paul would allow this. A woman pastor or elder could also end up in a situation of having to discipline her husband on behalf of the church. (Refer to Matt. 18:15-17; I Cor. 5:1-2,12-13; 11:2-10; I Tim. 2:11-15; 3:1-7; Titus 1:5-9.)2 The context of I Timothy 2:5-15, for example, deals with spiritual authority and instruction concerning worship within the Church. It has nothing to do with one's salvation and becoming "one in Christ."
After saying this, however, I believe the Apostle allows women to become teachers and deacons (or servers), and hold any other office within the church up to, but not including, the level of an elder (cf. Acts 6:1-6; Rom.12:4-8; 16:1-6; Phil. 1:1; I Tim. 3:8-13; 5:16).3 Phoebe was a servant of some kind in the church at Cenchrea (Romans 16:1-2). I believe it would be nonsense to conclude that women who “serve tables,” counsel other women, and help in other church ministries cannot also be classified as deacons who assist the elders. According to Acts 18:24-26, it seems that Priscilla helped her husband Aquila teach (and evangelize) Apollos "the way of God more accurately." (Priscilla was still under the "headship" or authority of her husband Aquila. They both taught Apollos after taking him "aside." Notice: this was not in a church setting.)
According to I Corinthians 11:5, the Apostle Paul assumes that women pray and prophesy in public worship. This being the case, what does he mean in 14:34 when he says that "women should remain silent in the churches...?" In I Corinthians chapter 14, the Apostle is not defining the role of women in the Church, rather, he is dealing with order in the worship service, and the misuse of the "gift of tongues."
3. Concerning the place of women in society during New Testament times, Everett Ferguson writes:
Although the picture of classical Greek women kept in seclusion has been overdrawn, their sphere was definitely the home... A separate part of the house was designated the "woman's quarters" and was off-limits to others. Women managed the household, and in that sphere they were supreme. The description of the place of women in the Pastoral Epistles matches very closely the Greek conception (note especially I Tim. 5:14; Titus 2:3-5).
... The wife was to bear legitimate children, but she was also trusted with the management of affairs in the husband's absence and in this capacity often carried great influence.
Macedonian women had greater independence and importance in public affairs. This coincides with the greater prominence that women held in the Macedonian churches (notice especially the women associated with the Philippian church -- Acts 16:14-15; Phil. 4:2-3).
The old Roman ideal was for women to pass from subjection of father to husband... Nevertheless, the Roman woman from the first enjoyed a higher status than the Athenian woman...
Jewish women were not as restricted in public appearance as Greek woman but did not have the freedom of first-century Roman women. The Jewish woman was the mistress of the home, but was not qualified to appear as a witness in court and was exempt from fulfilling religious duties that had to be preformed at stated times (because her first duties were to her children and the home and she might not be in the required state of ritual purity)... The woman's influence in the family was considered greater than the man's. [Backgrounds of Early Christianity, 2nd. Edition. William B, Eerdmans Publ. Co., Grand Rapids, Mich., 1993, pages 70-71.]
Although women generally still share a lower status in society than men in the Middle East today, I understand they still manage the households. In light of the foregoing, I wish to state two further observations concerning what the Bible teaches about the role of women in Biblical times:
(a) Although women managed the households (Prov.31:27; I Tim.5:14), they were still to be in subjection to their husbands as leaders of the family, especially in the spiritual realm. Examples of male headship can be found in Acts 10 and 11:12-14 concerning Cornelius; Acts 16:27-34 concerning the Philippian jailer and his whole household; and Crispus, the leader of the synagogue in Corinth who became a believer "with all his household" (Acts 18:8).
The Apostle Paul clearly tells women to be in subjection to their husbands (cf. I Cor. 11:3; 14:34-35; Eph. 5:22-24,33; Col. 3:18; I Tim. 2:11-3:7; Titus 2:3-5; I Pet. 3:1-7). In Ephesians 5:23, St. Paul said: "For the husband is the head of the wife, as Christ also is the head of the church... (NASB)." If an "egalitarian" tries to argue that the husband is not the "head" of his wife, then he would wrongly have to conclude from the same verse that Christ is not the head of the church. There cannot be two heads in a family. A proper definition of headship is what is needed, and this is harder to answer, especially when it comes to the practical outworking in our North American society today. (When there are major differences of opinion between a man and his wife, I believe the husband should have the final say. The responsibility or consequences of the decision, however, is mainly shouldered by the husband. The husband, of course, is to love his wife, not act like a dictator. Compare Eph. 5:25-33; Col. 3:19; I Pet.3:7.)
(b) We have seen that the women (or wives) ran the households. The early churches met, worshipped, "broke bread," and prayed together in homes (Acts 2:46; 5:42; 20:20; Rom. 16:3-5; I Cor. 1:11 [KJV]; I Cor. 16:19; Col. 4:15; Philm. 1-2). Obviously, there were no local church buildings at that time. Also, certain women like Lydia exercised the gift of hospitality and opened their homes to fellow believers (Acts 16:14-15,40). Since women ran the households and the early churches met and worshipped in homes, it is reasonable to assume that some women would try to use the authority they had in the home in order to usurp the male leadership during the worship service. The Apostle Paul was addressing some of the problems which resulted from this.
4. Passages such as I Corinthians 11:3-16 and I Timothy 2:9-15 are not dealing strictly with cultural issues as many Christians believe today, because Paul refers back to creation in Genesis 2 before the Fall (cf., Gen. 2:18-23). In trying to represent the Traditional view above (p.1), the Baptist pastor somehow neglected to include I Corinthians 11:7 to 16. Obviously, there is a hermeneutical problem in interpreting some of these passages. (We must try to understand what the Apostle is saying in the context of the New Testament because the New Testament interprets the Old, not vice versa.) What issues and behaviour are strictly cultural, and what are trans-cultural? How a woman submits to male authority is one thing (i.e. cultural application); not allowing a woman to exercise or usurp major authority over a man within the church is another thing (i.e. trans-cultural or universal).
I believe women may teach in the church as long as they do not usurp the place of leadership and authority of men. In I Timothy 2:12, the KJV uses the words "usurp authority over the man," while the NASB uses, "exercise authority over a man." The Greek word "authenteo" (Strong's #831), is translated "usurp authority," and although it is used only once in the New Testament, it means, "to act of oneself," or to dominate in the sense of seizing or taking authority over another. Further, the Greek word "anēr" (Strong's #435) means man as an individual man or husband, and it stands in distinction from a woman and a boy or infant (cf. Acts 8:3,12; I Cor. 13:11).
St. Paul gives at least two reasons why women should "submit" to male leadership (elders and pastors) in the church, and to their husbands at home: a), Adam was created first, then Eve. Man did not originate from woman, but woman from man. b), The woman (Eve) was "deceived" and fell into transgression (cf. I Tim. 2:12-14; I Cor. 11:7-10; II Cor. 11:3; Gen.3:1-6,16). I think I Corinthians 11:3; Ephesians 5:22-25; and I Peter 3:1 are quite clear on this issue of "headship." To argue against this seems to me to be arguing against both of the Apostles, and whether they were inspired when they wrote it.
5. One final thing needs to be addressed. The egalitarians argue that since Galatians 3:28 declares all Christians are "one in Christ Jesus," then there should be no functional difference between men and women in the church. In other words, exclusive male leadership should be abolished. Although all Christians are accepted by God through Christ, I still argue for only male elders and pastors for the following reasons:
(a) In the light of points 1 to 4 above.
(b) The egalitarians falsely equate relationship with function as the Baptist pastor did when he used the expression "inferior interpersonal relationships." This would destroy the meaning of “headship” mentioned in Ephesians 5 by making two “heads” within the family unit. Also, although Jesus elevated women, He chose only men to be His Apostles and He never instructed any one of them, including the Apostle Paul, to ordain women as elders or pastors.
In contrast, the New Testament shows women performing the duties of deacons, and also includes them in the deacon's qualification list in I Timothy 3:8-13. I think the egalitarian position has been influenced by the militant Feminist Movement, and the fact that more women are demanding more power and equality in the professional job market.
(c) Being "one in Christ Jesus" does not eradicate the practical and real differences between male and female, father and mother, Jew and Gentile, employer and employee. Whether or not they are Christians, men and women are still physically, sexually, and emotionally different.
(d) According to such passages as Romans 7:15-25; I Corinthians 3:1-4; James 1:13-16; and 4:1-2, sin is still in our midst. Also, the effects of the Fall are still with us, and they will not be totally eradicated until Christ returns and creates a new heaven and a new earth (Rom. 8:18-25; II Pet. 3:13-18). Many theologians believe Genesis 3:16 declares that women will naturally "desire" or seek to rule over their husbands in a negative manner. That is one of the reasons why God commanded the husband to "rule over" his wife, but in a loving manner (Gen. 3:16; I Cor.14:34-35; Eph.5:22-33; I Pet.3:7).
Conclusion
As fellow human beings created "in the image of God," all women are to be treated with dignity and respect. But, as I stated under point #1, although men and women are ontologically equal, within the functions of the church, God has ordained that only men hold the offices of pastor and elder. G. W. Webb.
Endnotes
1. See also Eph.6:5-9; Col.3:22-24; I Tim.6:1-2; Tit.2:9-10.
2. See also I Cor. 14:33-35; I Tim. 5:17-19; I Pet. 5:1-5.
3. See also Acts 16:14-15,40; 18:26; I Cor. 16:19; Phil. 1:1; Col. 4:15; II Tim. 1:5.
Bibliography
Bartchy, S. Scott. "Power, Submission, and Sexual Identity Among the Early Christians", from Essays On New Testament Christianity. Cincinnati: Standard Publishing, 1978.
Clouse, Robert G., ed. Women in Ministry: Four Views. IVP.
Fee, Gordon D. "Issues in Evangelical Hermeneutics, Part III: The Great Watershed - Intentionality & Particularity/Eternality: 1 Timothy 2:8-15 as a Test Case. Crux mag. Dec.1990, Vol. XXVI, No.4, pp.31-37.
Ferguson, Everett. Backgrounds of Early Christianity. 2nd. Edition. Grand Rapids: William B. Eerdmans Publ. Co., 1993. pp.65-73.
Gangel, Kenneth O. "Biblical Feminism and Church Leadership" in Bibliotheca Sacra, Jan.- Mar. 1983, pp.55-63.
Grenz, Stanley. Women in the Church, A Biblical Theology of Women in Ministry. IVP, 1995. [mutual submission]
Hocking, David. The Seven Laws of Christian Leadership. Ventura, Ca.: Regal Books, 1979, 1991, pp.129-143.
Jewett, Paul K. Man as Male and Female: A Study in Sexual Relationships from a Theological Point of View. Grand Rapids, Mich.: Eerdmans Publ. Co., 1975.
Kantzer, Kenneth S, et al. "Women in Leadership: Finding Ways to Serve the Church" in Christianity Today mag. Oct.3, 1986, pp.1-1 to 16-1.
Keener, Craig, S. Paul, Women, and Wives: Marriage and Women's Ministry in the Letters of Paul. Hendrickson, 1993.
Knight, George W. III. The New Testament Teaching on the Role Relationship of Men and Women. Grand Rapids, Mich.: Baker Book House, 1977.
Mickelsen, Alvera. editor. Women, Authority, and the Bible. Downers Grove: InterVarsity Press, 1986. [mutual servanthood]
Nederhood, Dr. Joel. "Women, the Bible, and the Church", The Reformed Witness. Norwich, Ontario, Vol.3, No.1, April 1994.
Olthuis, James H. I Pledge You My Troth. A Christian View of Marriage, Family, Friendship. New York: Harper & Row, 1976.
Packer, J.I. "Let's Stop Making Women Presbyters", in Christianity Today mag., Feb.11, 1991, pp.18-21.
Pawson, J. David. Leadership Is Male. Nashville: Thomas Nelson Publishers, 1990.
Piper, John. What's the Difference? Manhood and Womenhood Defined According to the Bible. Wheaton, Ill.: Crossway Books, 1990. [Biblical headship = Christlike servant-leadership, cf. p. 47.]
Piper, John and Grudem, Wayne. Editors. Recovering Biblical Manhood and Womanhood. A Response to Evangelical Feminism. Wheaton: Crossway Books, 1991.
Saucy, Robert L. The Church in God's Program. Chicago: Moody Press, 1972. pp. 98-190.
Stott, John. Decisive Issues Facing Christians Today. Old Tappan, N.J.: Fleming H. Revell Co., 2nd. ed., 1990. Chapter 13, "Women, Men and God", pp. 254-284.
Williams, Don. The Apostle Paul & Women in the Church. Glendale, Ca.: Regal Books, 1977.
Addendum March 2002
The following are some personal questions put to me by a female friend:
“Gerry…About the deacons issue. How would you like to deal with the Romans 16:1 and 1 Timothy 3 passages from the argument position for deacons? I'd like to be prepared for when this comes up again in the future.
“By the way, as a Pentecostal I grew up with the idea of the male headship, and I can say for SURE that it was this teaching that got me into the problem with ___ [my husband]. I had absorbed the teaching on obeying your husband. We often had differences of opinion; when he did, I followed him, but he was making all the wrong choices!! After that, I became more interested in the egalitarian viewpoint. In the wrong hands (or shall we say minds) this is a terrible teaching, allowing women to be abused as I was. THANKS FOR LISTENING!
(P.S. I'm just giving an experiential argument to your position on headship, or at least the practical application of it). TAKE CARE.”
My answer:
Now to tackle your questions concerning "deacons" and "headship."
(1) As I said in my paper, I don't have a problem with women using their gifts within the church, and holding the offices of teacher (eg. Rom. 12:7), deacon, administrator, music director, or assistant minister of children and women ministries. The only problem I have is with the offices of elder and senior pastor. I explain this in my essay. You might also want to read the arguments given by J. I. Packer and John Piper concerning biblical headship, and the difference between relationship and function (see my bibliography).
I have no problem with women in politics and becoming leader of a country, for example, Maggie Thatcher in Great Britain, Indira Gandhi in India, and Golda Meir in Israel (1969-1974). The Bible does not address that issue. It does, however, discuss the issue of leadership within the church. In my essay I give a number of verses where women were clearly using their servant-gifts as deacons. Deacons are servers like those spoken of in Acts 6:1-6. Some women are mentioned by name, eg. Acts 18:26; Rom. 16:1-6; Phil. 4:3; I Tim. 5:16. Although it seems like only men are to be deacons according to I Tim. 3:12, we see from other passages that women also served in the capacity as deacons. The reference to "women" in I Timothy 3:11 could mean either "wives of deacons," or a separate "office of deaconess."
In contrast, however, and in addition to serving, elders also oversee the discipline and spiritual leadership of the local church (eg. I Tim. 2:12; 3:1-7; II Tim. 2:2; Titus 1:5-9). One of the main arguments why women should not be elders is because they could be put in positions of ruling men, and that (as I see it), is against the clear teaching of the New Testament. Unlike a deacon, nowhere in the New Testament do we see a woman serving as elder.
Keep in mind that some churches only have the office of deacons. In this case, the deacons also do the work of elders or overseers. I suppose some women can then be deacons, as long as they are still under male leadership, and they do not get involved in male discipline cases.
(2) Now for the "headship" issue. There are obvious physical and emotional differences between male and female. For example, a man will never be able to give birth.
The Bible talks about mutual submission on the one hand (Eph. 5:21), and headship for males on the other (Eph. 5:22-33; I Peter 3:1-7). As in the church, in the home there is a difference between relationship and role or function. I think it was Leighton Ford who years ago said that man is the "head" of the home; the woman is the "heart."
It seems that your husband abused his biblical authority: (a) He did not love you the way the Apostle Paul teaches in Ephesians 5. (b) He should have discussed things with you, and considered your ideas and wishes. Physical abuse is also clearly wrong. While the final decision of family matters is the husband's, so is the responsibility for its consequences.
I hope the above answers some of your questions. This is only a quick overview of the two issues, as I can remember. (It has been over six years since I researched the issue.) More information is given in my essay. I have some of the books in my library that are listed in the bibliography. You may borrow them if you wish.
Until we talk again,
Sincerely,
Gerry.